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GEORGES
BATAILLE
I. DEATH
Man's Negativity
In the Lecturesof 1805-1806, at the momentofhis thought'sfull
maturity,
duringthe periodwhenhe was writingThe PhenomenologyofSpirit,Hegel expressedin thesetermsthe black characterof
humanity:
"Man is thatnight,thatemptyNothingness,
whichcontainsevin itsundividedsimplicity:thewealthofan infinite
erything
number
ofrepresentations,
of images,not one ofwhichcomes preciselyto
are not [there]insofaras theyare really
mind,or which [moreover],
It
is
the
present.
night,theinteriority-or-theintimacyofNature
whichexistshere:[the]purepersonal-Ego.
In phantasmagorical
repit is nighton all sides:heresuddenlysurgesup a bloodresentations
spatteredhead; there,another,white,apparition;and theydisappear
just as abruptly.
That is the nightthatone perceivesifone looks a
man in the eyes: then one is delvinginto a nightwhich becomes
terrible;it is thenightoftheworldwhichthenpresentsitselftous."2
1. Excerptfroma studyon the-fundamentally
Hegelian-thoughtofAlexander
Kojeve.Thisthoughtseeks,so faras possible,tobe Hegel'sthought,
sucha contempoforexample,theeventsthat
raryspirit,knowingwhatHegeldidnotknow(knowing,
haveoccurredsince 1917and,as well,thephilosophy
ofHeidegger),
couldgraspit and
and courage,it mustbe said, is to have
developit. AlexanderKojeve'soriginality
the necessity,consequently,
perceivedthe impossibilityof going any further,
ofrenouncing
the creationofan originalphilosophyand,thereby,
theinterminable
whichis theavowalofthevanityofthought.This essaywas firstpubstarting-over
lishedin Deucalion 5 (1955).WithpermissionofEditionsGallimard? 1988.
2. G. W. F. Hegel, Jenenser
Philosophiedes Geistesin SamtlicheWerke,ed.
Hoffmeister,
(Leipzig:FelixMeiner,1931),vol.20 180-81.CitedbyKojevein
Johannes
YFS 78, On Bataille,ed. Allan Stoekl,C) 1990byYale University.
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10
Yale FrenchStudies
finds
Ofcourse,this"beautifultext,"whereHegel'sRomanticism
it
loosely.IfHegelwas a romantic,
is nottobe understood
expression,
was perhapsin a fundamentalmanner(hewas at anyratea romantic
at thebeginning-inhisyouth-, whenhe was a commonplacerevothemethodbywhicha
buthe didnotsee in Romanticism
lutionary),
the real worldto
proudspiritdeems itselfcapable ofsubordinating
ofitsowndreams.AlexanderKojeve,in citingthem,
thearbitrariness
says of these lines thattheyexpress"the centraland finalidea of
andthe
whichis "theidea thatthefoundation
Hegelianphilosophy,"
and empiricalexissourceofhumanobjectivereality(Wirklichkeit)
whichmanifests
itselfas negative
tence(Dasein) aretheNothingness
or creativeAction,freeand self-conscious."
world,I havefeltobliged
To permitaccessto Hegel'sdisconcerting
to mark,bya carefulexamination,bothits violentcontrastsand its
ultimateunity.
philosophyof
For Kojeve, "the 'dialectical' or anthropological
Hegel is in thefinalanalysisa philosophyofdeath (or,whichis the
same thing,ofatheism)"(K, 537; TEL, 539).
Butifmanis "deathlivinga humanlife"(K,548; TEL, 550),man's
givenin deathby virtueof the factthatman's deathis
negativity,
fromrisksassumedwithoutnecessi(resulting
essentiallyvoluntary
theprincipleofaction.
is
without
biological
ty,
reasons), nevertheless
and NegativityAction.On
Indeed,forHegel,Actionis Negativity,
intoit,
theone hand,theman who negatesNature-by introducing
like a flip-side,the anomalyof a "pure,personalego"-is present
withinthatNature'sheartlike a nightwithinlight,like an intimacy
ofthosethingswhicharein themselves-like
withintheexteriority
a phantasmagoriain which nothingtakes shape but to evanesce,
nothingappearsbut to disappear,wherenothingexistsexceptabsorbedwithoutrespitein the annihilationof time,fromwhich it
aspect:
drawsthe beautyofa dream.But thereis a complementary
thisnegationofNatureis notmerelygivenin consciousness-where
that which existsin itselfappears(but only to disappear)-; this
and in beingexteriorized,
really(in itself)
negationis exteriorized,
Man
and
works
fights;he transforms
changestherealityofNature.
it he createsa
Nature and in destroying
the given;he transforms
totheReadingofHegel,(Paris:Gallimard,1947),573.(TELedition[Paris:
Introduction
citedin thetext,as K; TEL).
Gallimard,19801,575.) Henceforth
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GEORGES BATAILLE
11
the
world,a worldwhichwas not. On the one handthereis poetry,
and
diluted
a
itself, blood-spattered
destructionthathas surgedup
head; on the otherhandthereis Action,work,struggle.On the one
fromNothingness
hand, "pure Nothingness,"whereman "differs
onlyfora certaintime"(K,573; TEL, 575).On theother,a historical
thatNothingnessthatgnawshim
World,whereman's Negativity,
fromwithin,createsthewholeofconcretereality(atonce objectand
subject,real world changedor unchanged,man who thinksand
changestheworld).
Hegel'sPhilosophyis a PhilosophyofDeath-or ofAtheism3
ofHegelianphilosoThe essential-and theoriginal-characteristic
at the
phyis to describethe totalityofwhat is; and,consequently,
whichappearsbeforeour
same timethatit accountsforeverything
accountofthethoughtandlanguagewhich
eyes,to givean integrated
reveal-that
express-and
appearance.
"In my opinion,"says Hegel, "Everything
dependson one's exTruthnot(only)as substance,butalso as
pressingandunderstanding
subject."4
andthefollowing,
I repeatin a different
3. In thisparagraph,
formwhathas been
I havetodevelop
saidbyAlexanderKojeve.Butnotonlyin a different
form;essentially
thesecondpartofthatsentence,whichis,atfirstglance,difficult
tocomprehend
inits
concreteaspect: "The beingor theannihilationofthe 'Subject'is thetemporalizing
annihilationofBeing,whichmustbe beforethe annihilatedbeing:thebeingofthe
a beginning.
Andbeingthe(temporal)
'Subject'necessarily
has,therefore,
annihilation
in Being,beingnothingness
whichnihilates(insofar
ofthenothingness
as Time),the
it has an end."In particular,
"Subject"is essentiallynegationofitself:therefore
I have
forthis(asI havealreadydoneinthepreceding
followed
thepartofIntroducparagraph)
tionto theReadingofHegel whichconcernsparts2 and3 ofthepresentstudy,i.e.,
AppendixII, "The Idea ofDeath in thePhilosophyofHegel,"Kojeve,527-73. (TEL,
note:This appendix,fromwhichall ofBataille'sreferences
529-75.) [Translator's
to
in English;it is notincludedin AllanBloom's
Kojevearetaken,remainsuntranslated
ofKojeve'sIntroduction
reedition(andabridgment)
totheReadingofHegel(NewYork:
BasicBooks,1969).J
4. Cf.,G. W.F. Hegel,The Phenomenology
ofSpirit,trans.A. V. Miller(Oxford:
OxfordUniversity
Press,1977),9-10. In his footnotes,
Batailleattributes
theFrench
versionshe uses ofHegel to JeanHyppolite'stranslation
of The Phenomenology
of
Spiritand oftenalso citesthepagesfromIntroduction
a la lecturede Hegel where
AlexandreKojevequotesthesamepassages.However,
Kojeve'sversiondiffers
fromthat
ofHyppoliteandBataille'sfromboth.It is thelatterthatI havetranslated.
Pagereferenceswillhereafter
be giventotheEnglishtranslation
byA. V.Miller,whichis oftenat
significant
variancewiththequotationsas I haverendered
them.[Translator's
note.]
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GEORGES BATAILLE
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GEORGES BATAILLE
15
thisbird,thisstone)arein factinseparablefromthewhole.Theyare
"bound togetherby spatial and temporal,indeed material,bonds
whichare indissoluble."TheirseparationimpliesthehumanNegativitytowardNatureofwhichI spoke,withoutpointingout its decisive consequences.Forthe man who negatesnaturecould not in
any way live outside of it. He is not merelya man who negates
Nature,he is firstofall an animal,thatis to say the verythinghe
negates:he cannottherefore
negateNaturewithoutnegatinghimin Kojeve'sbizarreexself.The intrinsictotalityofman is reflected
pression,thattotalityis firstofall Nature(naturalbeing),it is "the
animal"(Nature,theanimalindissolubly
linkedto
anthropomorphic
and
which
thewhole ofNature,
supportsMan). Thus humanNegadesireto negateNaturein destroying
it-in
tivity,Man's effective
reducingit to his ownends,as when,forexample,he makesa toolof
it (andthetoolwill be themodelofan objectisolatedfromNature)cannotstopat Man himself;insofaras he is Nature,Man is exposed
to his own Negativity.To negateNature is to negatethe animal
It is undoubtedlynot the underwhichpropsup Man's Negativity.
breakerofNature'sunity,whichseeksman'sdeath,andyet
standing,
the separatingActionof the understanding
impliesthe monstrous
energyofthought,ofthe "pureabstractI," whichis essentiallyopposed to fusion,to the inseparablecharacterofthe elements-constitutiveofthewhole-which firmly
upholdstheirseparation.
It is the veryseparationof Man's being,it is his isolationfrom
his isolationin themidstofhis ownkind,
Nature,and,consequently,
The animal,negating
whichcondemnhim to disappeardefinitively.
no oppositionnothing,lostin a globalanimalityto whichit offers
justas thatanimalityis itselflostin Nature(andin thetotalityofall
that is)-does
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GEORGES BATAILLE
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II. SACRIFICE
ofsacrifice
Ifone takesintoaccountthefactthattheinstitution
is
incarnatedin Man's
practicallyuniversal,it is clearthatNegativity,
ofHegel,butalso thatit
construction
death,notonlyis thearbitrary
in
of
has playeda role thespirit thesimplestmen,withoutanycom7. The Phenomenology
ofSpirit,chapter8: Religion,B.: Religionin theformof
Art,a) The abstractworkof art (434-35). In thesetwo pages,Hegel dwellson the
disappearanceof objectiveessence,but withoutdevelopingits consequences.On
thesecondpageHegellimitshimselfto considerations
properto "aestheticreligion"
(thereligionoftheGreeks).
8. Still,althoughanimalsacrifice
seemstopredatehumansacrifice,
thereis nothingtoprovethatthechoiceofan animalsignifies
theunconsciousdesiretoopposethe
animalas such;manis onlyopposedto corporealbeing,thebeingthatis given.He is,
furthermore,
justas opposedto theplant.
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GEORGES BATAILLE
19
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GEORGES BATAILLE
21
It is notHegelalone,it is
expressionendlesslyrepeatedbytradition.
all ofhumanitywhicheverywhere
alwayssought,obliquely,to seize
whatdeathbothgaveand tookawayfromhumanity.
BetweenHegel and the man of sacrificethereneverthelessremainsa profounddifference.
Hegel was consciousofhis representationoftheNegative:he situatedit,lucidly,in a definitepointofthe
"coherentdiscourse"whichrevealedhim to himself.That Totality
includedthe discoursewhichrevealsit. The man of sacrifice,who
lacked a discursiveconsciousnessofwhathe did,had onlya "sensual" awareness,i.e., an obscureone, reducedto an unintelligible
emotion.It is truethatHegelhimself,beyonddiscourse,andin spite
receivedtheshockof
ofhimself(in an "absolutedismemberment,")
Moreviolently,
aboveall,fortheprimary
deathevenmoreviolently.
reasonthatthebroadmovementofdiscourseextendedits reachbeof the Totalityof the real.
yondlimits,i.e., withinthe framework
Beyondtheslightestdoubt,forHegel,thefactthathe was stillalive
The man ofsacrifice,
on theotherhand,
was simplyan aggravation.
maintainshis lifeessentially.He maintainsit not onlyin the sense
ofdeath,but [also in the
thatlifeis necessaryfortherepresentation
sensethat]he seeksto enrichit.Butfroman externalperspective,
the
palpable and intentionalexcitementof sacrificewas of greaterinofHegel. The excitementof
terestthantheinvoluntarysensitivity
which I speak is well-known,is definable;it is sacred horror:the
richestandthemostagonizingexperience,
whichdoesnotlimititself
but which,on the contrary,
to dismemberment
opens itself,like a
theatrecurtain,ontoa realmbeyondthisworld,wheretherisinglight
all thingsand destroystheirlimitedmeaning.
ofdaytransfigures
Indeed,ifHegel'sattitudeopposeslearnedconsciousnessand the
ofa discursivethinking
limitlessorganization
to thenaiveteofsacrifice,stillthatconsciousnessandthatorganization
remainunclearon
one point;one cannotsaythatHegelwas unawareofthe "moment"
of sacrifice;this "moment"is included,implicatedin the whole
movementof the Phenomenology-whereit is the Negativityof
death,insofaras it is assumed,whichmakes a man of the human
animal.Butbecausehe didnotsee thatsacrifice
in itselfborewitness
to the entiremovementof death,10the finalexperience-the one
10. Perhapsforlack of a Catholicreligiousexperience.I imagineCatholicism
closerto paganexperience;I meanto a universalreligiousexperience
fromwhichthe
distanceditself.Perhapsa profound
Reformation
Catholicpietycouldalonehaveintroducedtheinwardsensewithoutwhichthephenomenology
ofsacrifice
wouldbe im-
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GEORGES BATAILLE
have thembe recognized.(Ibid.).ButifKojevesetsaside vulgarsatisfaction-happiness-he now also sets aside Hegel's "absolutedisis noteasilyreconciled
memberment":
indeed,suchdismemberment
withthe desireforrecognition.
in one point,
Satisfaction
and dismemberment
coincide,however,
butheretheyharmonizewithpleasure.This coincidencetakesplace
in "sacrifice";it is generallyunderstoodas thenaive formoflife,as
everyexistencein presenttime,whichmanifestswhatMan is: the
noveltywhichhe signifiesin theworldafterhe has becomeMan, on
the conditionthathe has satisfiedhis "animal" needs.
At anyrate,pleasure,or at least sensualpleasure,is such thatin
touphold:theidea
wouldbe difficult
respecttoitKojeve'saffirmation
and
in
in
a
certain
certainmanner
ofdeathhelps,
cases, to multiply
the pleasuresof the senses. I go so faras to believethat,underthe
theworld(orratherthegeneralimagery)ofdeath
formofdefilement,
is at the base of erotism.The feelingof sin is connectedin lucid
consciousnessto the idea of death,and in the same mannerthe
feelingofsinis connectedwithpleasure.11Thereis in factno human
in its circumstances,
withoutthe
pleasurewithoutsomeirregularity
of
breakingofan interdiction-thesimplest,and themostpowerful
that
of
is
which, currently
nudity.
Moreover,
possessionwas associatedin itstimewiththeimageof
sacrifice;it was a sacrificein which woman was the victim....
That
itrefers
associationfromancientpoetryis verymeaningful;
backto a
precisestateofsensibilityin whichthesacrificialelement,thefeelingofsacredhorroritself,joined,in a weakenedstate,to a tempered
pleasure;in which,too,thetasteforsacrificeandtheemotionwhich
totheultimateuses ofpleasure.
itreleasedseemedinno waycontrary
liketragedy,
was an elementofa
It mustbe said too thatsacrifice,
celebration;it bespokea blind,perniciousjoy and all the dangerof
thatjoy,and yetthisis preciselytheprincipleofhumanjoy;it wears
out and threatenswithdeathall who getcaughtup in itsmovement.
Gay Anguish,AnguishedGaiety
To theassociationofdeathandpleasure,whichis nota given,at least
is notan immediategivenin consciousness,is obviouslyopposedthe
11. Thisis at leastpossibleand,ifitis a matterofthemostcommoninterdictions,
banal.
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GEORGES BATAILLE
25
skeletonpuppets,skeletoncandies,skeletonmerry-go-rounds-but
thiscustomis associatedwithan intensecult ofthedead,a visible
obsessionwithdeath.13
IfI envisagedeathgaily,it is not thatI too say,in turningaway
"it is nothing"or "it is false."On theconfromwhatis frightening:
trary,
gaiety,connectedwiththeworkofdeath,causesme anguish,is
accentuatedbymyanguish,and in returnexacerbatesthatanguish:
ultimately,gay anguish,anguishedgaietycause me, in a feverish
whereit is myjoy thatfinally
chill,'4 "absolutedismemberment,"
tearsme apart,butwheredejectionwouldfollowjoywereI nottorn
all thewayto the end,immeasurably.
Thereis onepreciseoppositionthatI wouldliketobringoutfully:
on the one hand Hegel's attitudeis less whole than thatof naive
but thisis meaninglessunless,reciprocally,
one sees that
humanity,
thenaiveattitudeis powerlessto maintainitselfwithoutsubterfuge.
Discourse Gives UsefulEnds to Sacrifice"Afterwards."
I have linkedthe meaningof sacrificeto Man's behavioronce his
animalneedshavebeensatisfied:Man differs
fromthenaturalbeing
whichhe also is; thesacrificial
gestureis whathe humanlyis,andthe
spectacleofsacrificethenmakeshis humanitymanifest.Freedfrom
animal need,man is sovereign:he does whathe pleases-his pleasure.Undertheseconditionshe is finallyable to make a rigorously
autonomousgesture.So longas he neededto satisfyanimalneeds,he
had to actwithan endin view(hehad to securefood,protecthimself
fromthecold).This supposesa servitude,
a seriesofactssubordinated
to a finalresult:thenatural,animalsatisfaction
withoutwhichMan
properly
speaking,sovereign
Man,couldnotsubsist.ButMan's intelligence,his discursivethought,developedas functionsofservilelabor.Onlysacred,poeticwords,limitedto thelevelofimpotentbeauty,have retainedthe powerto manifestfull sovereignty.
Sacrifice,
is a sovereign,autonomousmannerofbeingonlyto
consequently,
the extentthatit is uninformed
by meaningfuldiscourse.To the
extentthatdiscourseinforms
is givenin termsof
it,whatis sovereign
13. This cameoutin thedocumentary
whichEisensteindrewfromhisworkfora
longfilm:i VivaMexico!The cruxofthisfilmdealtwiththebizarrepracticeswhichI
have discussed.
14. Reading"chaudet froid"for"chaud-froid,"
whichmeansa dishprepared
hot
butservedcold.
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servitude.Indeedbydefinition
whatis sovereigndoes notserve.But
simple discourse must respond to the question that discursive
thoughtasks concerningthemeaningthateach thingmusthave on
the level of utility.In principle,each thingis thereto servesome
purposeor other.Thus the simple manifestation
of Man's link to
annihilation,the purerevelationofMan to himself(at themoment
his attention)passes fromsovereignty
when deathtransfixes
to the
primacyofservileends.Myth,associatedwithritual,had at firstthe
butdiscourseconcerning
impotentbeautyofpoetry,
sacrificeslipped
intovulgar,self-serving
interpretation.
Startingwitheffects
naively
such as theappeasingofa godorthe
imaginedon thelevelofpoetry,
discoursebecametheabunpurityofbeings,the end ofmeaningful
The substantialworkofFrazer,
danceofrainorthecity'swell-being.
thatwerethemostimpotent
who recallsthoseformsofsovereignty
theleastpropitiousforhappiness,generally
and,apparently,
tendsto
reducethemeaningoftheritualact to thesame purposesas laborin
thefields,and to make ofsacrificean agrarianrite.Todaythatthesis
butit seemed-reasonable
ofthe GoldenBoughis discredited,
insofar
who
sacrificed
inscribedsovereign
as thesamepeople
sacrifice
within
theframeofa languageofplowmen.It is truethatin a veryarbitrary
manner,whichnevermeritedthecredenceofrigorousreason,these
people attempted,and musthave laboredto,submitsacrificeto the
laws of action,laws to which theythemselvesweresubmitted,or
laboredto submitthemselves.
on theBasis
Impotenceofthe Sage to AttainSovereignty
ofDiscourse
of sacrificeis not absolute either.It is not
Thus, the sovereignty
absolute to the extentthat the institutionmaintainswithinthe
worldof efficaciousactivitya formwhose meaningis, on the contrary,sovereign.A slippagecannotfail to occur,to the benefitof
servitude.
IftheattitudeoftheSage (Hegel)is not,forits part,sovereign,
at
leastthingsfunctionin theoppositedirection;Hegeldidnotdistance
he cameas
himselfandifhe was unabletofindauthenticsovereignty,
near to it as he could. What separatedhim fromit would even be
werewe not able to glimpsea richerimage through
imperceptible
these alterationsof meaning,which touch on sacrificeand which
have reducedit froman end to a simplemeans. The keyto a lesser
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GEORGES BATAILLE
27
the
bysearchingforit: and,in fact,ifI searchforit,I am undertaking
buttheprojectofbeing-sovereignly
projectofbeing-sovereignly:
preof
supposesa servilebeing!Whatnonethelessassuresthesovereignty
ofwhich
the momentdescribedis the "absolutedismemberment"
Hegel speaks,therupture,fora time,ofdiscourse.But thatrupture
itselfis not sovereign.In a sense it is an accidentin the ascent.
thenaiveandthesageones,areboth
Althoughthetwosovereignties,
of death,beyondthe difference
betweena decline at
sovereignties
birth(betweena gradualalterationand an imperfect
manifestation),
on yetanotherprecisepoint:on Hegel'spart,itis precisely
theydiffer
a questionofan accident.It is nota strokeoffate,a piece ofbadluck,
whichwouldbe forever
deprivedofsense.Dismemberment
is,on the
of
attains
full
its
writes
meaning.
("Spirit
only
Hegel
truth,"
contrary,
(but it is my emphasis),"by findingitselfin absolutedismemberIt is whatlimitedand imment.")But thismeaningis unfortunate.
poverishedtherevelationwhichtheSage drewfromlingering
in the
regionswheredeathreigns.He welcomedsovereignty
as a weight,
whichhe let go ...
Do I intendto minimizeHegel'sattitude?Butthecontrary
is true!
I wantto showtheincomparablescopeofhis approach.To thatendI
cannotveil the veryminimal(and even inevitable)partof failure.
To mymind,it is rathertheexceptionalcertainty
ofthatapproach
whichis broughtout in myassociations.Ifhe failed,one cannotsay
thatit was the resultof an error.The meaningof the failureitself
fromthatof the failurewhich caused it: the erroralone is
differs
perhaps fortuitous.In general,it is as an authenticmovement,
weightywith sense,thatone must speak ofthe "failure"ofHegel.
Indeed,manis alwaysin pursuitofan authenticsovereignty.
That
sovereignty,
apparently,
was, in a certainsense,originallyhis, but
doubtlessthatcould not thenhavebeenin a consciousmanner,and
so in a sense it was not his, it escapedhim. We shall see thatin a
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Yale FrenchStudies
numberofwayshe continuedtopursuewhatforever
eludedhim.The
essentialthingis thatone cannotattainit consciouslyand seek it,
because seekingdistancesit. And yetI can believethatnothingis
givenus thatis not givenin thatequivocalmanner.
TranslatedbyJonathan
Strauss
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